Binding the Strong Man: Jesus’ Master Metaphor

On By RadicalDiscipleshipIn Subverting Empire, Theological Animation3 Comments

By Ched Myers, for the 2nd Sunday of Pentecost (Mk 3:20-35)

Note: This is re-posted from a series of Ched’s brief comments in 2015 on the Markan gospel readings from the Revised Common Lectionary during year B.

The first major narrative cycle in Mark’s gospel (1:16-3:6) ends with Jesus’ rejection by the authorities in a Capernaum synagogue. The following episodes serve to regenerate the story by a withdrawal and summary scene (3:7-12) and then by a reconsolidation moment (3:13-19a). The latter mountaintop scene boldly re-contextualizes two of the most revered traditions of Israel: God’s covenant with Moses on Sinai, and Moses’ founding of the free tribal confederacy in the wilderness. Jesus, who has taken the torch from the prophets, prepares to pass it on to twelve disciples he has called, named, and commissioned to proclaim, heal and exorcize (3:14f). Shortly they will be sent out to practice this charge – a second regenerative episode that follows upon another synagogue rejection (6:1-13).

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Transition News from Word and World

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From Michael Boucher

When Word and World first began in 2001, the dream was to bring together the seminary, sanctuary, streets and soil in a traveling alternative seminary in order to fill a gap that so many had been noticing.  Word and World stood in the traditions of ‘church as movement’ and movement work as church and sought ways to the bring stories, practices and histories of liberation into deep and meaningful dialogue with our rich faith tradition.

Originally Word and World focused on creating week long (or multi-day) “schools” where participants would create a movement village and learning collaborative at various places across the United States to witness the local stories of struggle, faith and liberation as they were lived out in that context. 

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The Womanist Theology of Rev. Dr. Katie Geneva Cannon

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An excerpt from a reflection on the life of Rev. Dr. Katie Geneva Cannon by Angela D. Sims. Re-posted from Religion and Politics, February 2019.


In every generation, a “remnant” of scholars emerges that challenges status quo perspectives. Their critiques of normative constructs serve as models for subsequent scholars who learn how to work not only to eat but also to work in a manner that enables others to eat. The Rev. Dr. Katie Geneva Cannon was indeed such a person. She loved life, loved people, loved laughter, loved food, loved imagining the not yet, loved calling things into existence. The progenitor of womanist theological ethics, Cannon was a brilliant scholar, a mentor extraordinaire who possessed an ability to discern what was most needed, and generous (almost to a fault) in the sharing of her time and resources…

…Born January 3, 1950, in Kannapolis, North Carolina, Cannon became the first black woman to be ordained in the United Presbyterian Church, a precursor to the Presbyterian Church (U.S.A). After earning her doctorate at Union Theological Seminary in New York City—the first African American woman to do so—Cannon laid the foundation for womanist ethics in her 1985 essay, “The Emergence of Black Feminist Consciousness.” Many black women in theological disciplines, including Cannon, have gravitated to the use of author Alice Walker’s term “womanist” as both a challenge to and a confessional statement for our own work. Womanist, as defined in Walker’s In Search of Our Mothers’ Gardens: Womanist Prose, contains elements of tradition, community, self, and a critique of white feminist thought and provides a fertile ground for religious reflection and practical application.

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The Ditch

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Combustion, by Marcia Foutch

By Marcia Foutch

I lived in Minneapolis for more than 30 years before I moved to Greensboro five years ago.  Our family home is at 32nd and Columbus which is 6 blocks from where George Floyd was killed. The majority of my family lives in the Minneapolis area (including the now infamous Brooklyn Center). At the beginning of the uprising that started last summer my son, who we call Bubby, asked me,” “Why do white people care about the murder of George Floyd? They’ve been killing us for more than 400 years – so what is so different about this one?”  I struggled trying to figure out an answer to his question. I thought about Grace Lee Boggs and her advice to look at “What time is it on the clock of the world?’.  And I thought of Reverend Nelson Johnson talking about the small streams of justice that flow into a mighty river that cannot be stopped.  And I thought of something that Deacon Bob Foxworth at Faith Community Church told me when I got to Greensboro a few years ago about what it takes to hold a man down in a ditch.  And after months of grappling with this question- this poem is my attempt to answer Bubby’s question.

What
Sparked this
Uprising? What is it
About the killing of
George Floyd that
Made White America care
About the killing of
This Black Mother’s son?

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Geez magazine: Call for Advent pieces

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Embracing Darkness
Due June 1, 2021

Credit: Megan Suttman

This year, Geez will offer a second edition of our daily Advent reflection book. While we hope that the pieces are as wild and varied as our community, we also hope to narrow in on the theme of Embracing Darkness. We are looking for reflections, poetry, prayers, and whatever else you can think of that fits in 200 words.

What can the darkness teach us? What gifts or wisdom can only be accessed in the night? What would the moon have to say about the dance between dark and light? Which Biblical or movement ancestors do we turn to as models of embracing darkness? How do we build our courage to stay in the dark? How do we resist the problematic binary of light (good) and darkness (bad)? How does this season offer a spiritual invitation towards racial justice? How does darkness welcome us into the counter-cultural work of rest and slowing down? What does fear of the dark have to do with fear of death? How do we resist the flashing lights of capitalist, consumerist Christmas? How do we learn from seeds that germinate in the dark and creation that is formed in the womb?

As always for Geez, we will be looking for words that shift the structures of power, incite community, make us belly laugh, and illuminate beauty and imagination.

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An Alternative Version

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By Tommy Airey

A year ago, police responded to a call from a convenience store employee who accused George Floyd of paying for cigarettes with a counterfeit $20 bill. Before every single one of us witnessed this Black man forty days younger than me face down on the street pavement calling for his mother while a white man in uniform with his left hand in his pocket took his life by kneeling on his neck, the Minneapolis Police Department issued a press release describing what happened:

Two officers arrived and located the suspect, a male believed to be in his 40s, in his car. He was ordered to step from his car. After he got out, he physically resisted officers. Officers were able to get the suspect into handcuffs and noted he appeared to be suffering medical distress. Officers called for an ambulance. He was transported to Hennepin County Medical Center by ambulance where he died a short time later. At no time were weapons of any type used by anyone involved in this incident.

This ordering of facts was the official account.  

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Holiness Entered Suffering

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A recent social media re-post from Mark Van Steenwyk, the executive director of The Center for Prophetic Imagination.

At its best, Christianity isn’t about redemptive suffering. Suffering isn’t sacred. This is the classic mistake. That, somehow, enduring suffering is, in and of itself, something holy. This sort of thinking leads to the horrid idea that a soldier’s death renders their service holy. It is a lie that empires spin.

Rather, the way of Jesus tells us that holiness *enters* suffering. On the cross, God suffered. Holiness entered suffering, not to glorify suffering, but to be with those who suffer.

It is life that is sacred. In our suffering, God is present.

This is the powerful insight of liberation theology. God is uniqely present with the oppressed.

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But When it Comes to Palestine

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An excerpt from a recent Democracy Now interview with Marc Lamont Hill, the co-author of Except for Palestine: The Limits of Progressive Politics (2021).

…all the issues that are coming up right now really speak to the various ways that Palestinians have been made the exception to many of our progressive values and politics and actions, if you think about — or, rather, in activist circles. I’ll start there, in activist circles. You know, we have this person we call the ”PEP” — right? — the person who’s progressive except for Palestine. This is the person that’s outraged at Trump for his actions at the border, who’s disgusted by children in cages, who can’t stand to think about the erosion of civil liberties. But when it comes to Palestine, somehow, they don’t engage those same ideas in the same way.

And so, in our book, what we attempt to do is lay out the kind of policy groundwork. We lay out the frontier on which these battles are fought. We want people to understand not just the contradictions of the so-called left, but also to understand how those contradictions emerged. So, whether it’s questions about the right to exist, whether it’s questions about BDS, the Boycott, Divestment and Sanctions movement, or whether it’s the attempt to make Trump the exception rather than part of a more aggressive articulation of the American rule, we are attempting to show that the American left — those who identify as progressive, radical, liberal, what have you — have not held up the bargain in terms of matching their own ideals and values on this question of Israel and Palestine. And that’s something that we want to raise.

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Of the Empire

On By RadicalDiscipleshipIn Art as Resistance, Subverting Empire1 Comment

A prose poem of Mary Oliver, passed along to us from movement elder Clancy Dunigan.

We will be known as a culture that feared death and adored power, that tried to vanquish insecurity for the few and cared little for the penury of the many. We will be known as a culture that taught and rewarded the amassing of things, that spoke little if at all about the quality of life for people (other people), for dogs, for rivers. All the world, in our eyes, they will say, was a commodity. And they will say that this structure was held together politically, which it was, and they will say also that our politics was no more than an apparatus to accommodate the feelings of the heart, and that the heart, in those days, was small, and hard, and full of meanness